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XV.

Ecclesiasticism Denied the Divine Duality and

Suppressed Understanding

            THE same denial constitutes a blasphemy also against the Logos. For, as the expression or “Word” of God as Father-Mother, the Logos necessarily represents both parents and, like them, and the Holy Ghost proceeding through him from them, is dual.

            Hence the duality implied in the names Jehovah, Shaddai, Adonai, and others, given by the Hebrews and other peoples to the “Son” as “third person” in the celestial – as distinguished from the ecclesiastical – Trinity. In the beatific experience known to seers, whether those of the Bible or others, as the vision of Adonai, both forms are always present, being manifested alternately according as the function exercised denotes Will or Love, Projection or Recall. That this fact is implied rather than expressed in the Bible relations of this experience, is due to the same causes which have controlled Ecclesiasticism in its suppression of the doctrine itself.

            In the “Mystery” now recovered, from which the opening verses of St. John’s Gospel are derived, this supreme doctrine of the Logos is thus expressed: –

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            “Then from the midst of the Divine Duality, the only Begotten Son of God came forth:

            Adonai, the Word, the Voice invisible.

            He was in the beginning, and by Him were all things discovered.

            Without Him was not anything made which is visible. For He is the Manifestor, and in Him was the life of the world. (...)

            He is of His Father the Spirit, and of His Mother the great deep.

            Having the potency of both in Himself, and the power of things material.

            Yet being Himself invisible, for He is the cause and not the effect.

            He is the Manifestor, and not that which is manifest.

            That which is manifest is the Divine Substance.” (1)

            The term “manifest,” however, is not absolute but relative. Unmanifest to man’s phenomenal part, the Third Person in the celestial Trinity – the “Son,” “Logos,” or Adonai – is manifest to his substantial part. Wherefore the contradiction between the Bible affirmations of this vision of God by man and denials of its possibility, is apparent only. The “man” part of man, the outer sense and intellect, cannot “see God”: but there is that in man which can see God, namely the “woman” his soul. And it is to her that the vision is vouchsafed, and of her that the Christ in man is born.

            Constituting a mutilation of the Logos, or Reason of God, the denial, whether explicitly or implicitly, of the divinity of substance, constitutes a mutilation of Reason itself, from the very fount of Being to the furthest manifestations of Being. As applied to man this sin involves the denial of the soul, the intuition, the moral conscience, and the understanding; of the perception of true and false, right and wrong, good and evil, and thereby, of God and devil, and the distinction between

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them. For, as that in man which suffers and bears, remembers, reflects, and learns – while the Spirit, as force and will, animates, impels, and inflicts – she, the soul, is that in virtue of which he knows and understands. And but for the dualism constituted by her in conjunction with the Spirit, he has no organon of knowledge, no faculty of comprehension, but is, as Ecclesiasticism has insisted on making him, fitted to be but an unreasoning instrument of itself and its masters.

            Having by such mutilation of reason abolished Reason as a factor in Being, whether divine or human, and established its independence of any obligation to reason, Ecclesiasticism has systematically converted every doctrine of the Church from the perfect reason which it really is, into unreason, to the utter derogation of the divine character, and to the hopeless confusion of man. Hence its substitution of nonsense for sense, calling it mystery; of caprice for justice, calling it grace; of will for love, calling it God; of falsehood for truth, calling it orthodoxy, and anathematising meanwhile the truth as heresy, persecuting its professors to the death; of mechanical assent for intelligent belief, calling it faith; of ignorant subservience for reasonable service, calling it devotion; of immunity from the consequences of sin for redemption from the liability to sin, calling it salvation; of bloodshed, and that of the innocent, for purification of heart, calling it atonement and a satisfaction of divine justice, an attribute otherwise dispensed with in favour of grace; and of the physical blood of a god, for the pure spirit implied by the “blood of God,” and of the man Jesus and his bodily sufferings, for the Christ within and His inward workings, and the truth Jesus came to illustrate and enforce. While, by exalting the virginity which is of the body in place of that which is of the soul, and saturating the latter with the very materiality in exemption from which such virginity consists, it has at once

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incapacitated souls for the perception of the spirit and attached a stigma to the divine, because the natural, relations of the sexes, thereby ministering to impurity. And instead of making itself the leader of enterprises having for their end the world’s regeneration by means of pure and high ideals of life, involving the abolition of gross and cruel practices, it has persistently sided with the powers that be, making its object the material interests of its own order.

            Thus systematically withholding man from the condition of perfection in mind and heart which approximates him to God, Ecclesiasticism has stood between man and God, not as mediator to bring them together, but as divider to thrust them asunder and keep them apart. Doing which, besides separating man from God, it has divided man in himself. For it has divorced from each other, on every plane of his system, those whom God has joined together, Reason and Truth, Knowledge and Religion, Conviction and Profession. And, thus dividing that it may rule, it has made itself the separator and disintegrator of man, to the complete undoing of the work of Christ, who, as the reconciler and atoner, has said, “He that gathereth not with me, scattereth.” And, so, seeing the whole divine Reason of God but to exclaim, “This is the Heir, come let us kill him, that the inheritance may be ours,” it has made itself at once Anti-Christ and blasphemer of the Holy Ghost.

NOTES

(56:1) Clothed with the Sun, II, viii.